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Rod Fleming 6 Comments Pic: The solution often claimed, is to establish a matriarchy. But very few understand what a matriarchy really is. Where society was based on forms of meritocracy — often on the power to make financial profit — artificial barriers that might exist in less fluid societies could be broken down by women excelling and so they could rise in the culture.

Two Groups In order to compete and succeed, women had to become adept at playing a game that men had devised. Men did not do this out of spite.

For thousands of years and probably since the evolution of our species, humans lived in societies that were divided into two groups. This behaviour is innate and is seen in many other species. In lions, for example, females take care of the young and do most of the hunting, restricting themselves to a fairly small geographical area though they may migrate in pursuit of game while males are semi-detached, wandering over a range of hundreds of square miles.

So the division of society on sex-based lines is not unique at all to humans. In fact it is a widespread rule. The principal difference in humans, from lions, for example, is that the males are not solitary. They form a group, the Away group. Within that home space, they established the rules of the Home group. This was certainly applicant at Catal Hoyuk, for example and explains why no masculine artefacts have been found at the site: They have been conditioned to believe that bearing, raising and protecting children is a form of slavery.

This derives directly from the ideas of Karl Marx and his fellow-travellers, who identified that the society they wished to destroy — which is all human society — was based on the nuclear family.

This is actually a matriarchy based on the grandmother, not the husband. This latter model is a relatively recent development. Moving outside the Home space meant that women had to interact directly with men and indeed, to compete with them. But women do not compete well; they are cooperative by nature. So operating in the Away group was difficult for them. It had been evolved by men, to suit men; and the only way that women could succeed in it was to become like men.

At least in terms of their public personas, none. If women do not do this, become better men than men, then men will always dominate. This is reasonable since women refuse point black to allow the rules that govern their spaces to be changed to accommodate men.

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Women are increasingly fighting bac against this and with reason. But they should remember that if women have the right to define spaces exclusive to females, then so do men. Once they move into the Away, space, women are required to behave as men do, in order to rise in its hierarchy.

This is because it is not a female space. Effectively, women who do rise to the highest levels in the Away group are themselves transgender. They may not be transsexual — that is, they have not modified their bodies to be more manly — but they have become transgender by adopting gender behaviours and roles specified and described by men.

Many expressions of gender are invented. For example, years ago, men wore long wigs, colourful brocades, velvet pantaloons, frilly lace collars and cuffs, stockings, high-heels and full make-up, and considered themselves very manly indeed.

These conventions are fluid and change all the time. So it seems likely to also be the case with gender. You may hate it or love it, but it does not appear that you can do away with it.

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It is the patriarchy inverted; it is the society of women. The position we are now at is that we are being asked to replace a two-group, balanced society with an unbalanced one, a matriarchy. This has never been shown to have been successful, ever, in human history. All successful matriarchies have existed in the context of a two-group social model.

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What we are now being asked to do is to remove all male society and replace it with female. In other words, all men must become women. Many fine things have happened because of men: What might be the consequences of a matriarchy operating outwith the constraint of a larger social model?

It has never, in the period of recorded history, been tried. Matriarchy in the Philippines.

Matriarchy in the Philippines, as a model, exists across southeast Asia, with only small cultural variations. All of the societies there, whatever their more recent religious overlays, have their roots in animistic cultures, which remain extant in local tribal cultures within them.

We can clearly see this at work in older hunter-gatherers societies. Men hunt large game and carry our heavier tasks, to which they are suited physically, while women forage, trap small game and look after the children. This culture was based on small villages. With increasing population and urbanisation, these villages became subsumed into larger towns and cities, but retained their character. Within this culture, the old social split still prevails: It is centred on the hierarchy of women.

Within traditional Filipino culture, the head of the household is the grandmother, Lola. Crucially, she looks after the family finances. If there is a business, she looks after the accounts, while the men do the work, the trading, the bartering and the deals. But when it comes to taking or paying money, the women, headed by Lola, are responsible.

Usually her oldest daughter will learn how to take over. You can see this anywhere that women have a presence. Women run nearly all the stalls. They may even serve the public — but when the customer pays, the man hands the money to the senior woman, and she returns the change. No farting, cursing, or brawling. No dirty jokes, no sexual innuendo. This extends to politics: These were Corazon Aquino and Gloria Macapagal This means that women have governed the Philippines for exactly half the time since Marcos fell.

It is true that powerful political clans backed these women. But they did not get to be President by abandoning their gender.

Instead, they did it by being the matriarchs who ruled over their clans. They used gender as a political tool.

And while these women were Presidents, they are no exceptions to the rule: The recently-elected President of the Philippines is Rodrigo Duterte. He exemplifies Filipino macho culture. Tough, vain, bombastic, foul-mouthed, cheeky, hot-headed, a brawler and larger-than-life, he has scared the living shit out of many observers, and with reason. Because he is exactly how Filipinos like their men. He is popular with men because they see their idealised selves in him — and with women because they see their idealised sons and husbands in him.

He is not popular despite women. He is doing both because of women and because he exemplifies the kind of tough, masculine, no-nonsense leader that they believe the Philippines needs. Clean up the streets. Men must do their job. Duterte personifies the idealised role of the Filipino man as defender of the family: Make the house safe again. The price of lionesses call on the alpha lion to do the job. An alternative illustration of the consequences of matriarchy.

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Gender in the Philippines does not, in any way, work against women: Once again, the Phils, that magical, contradictory, confused and confusing, riotous place, provides an alternative example that we should look to carefully. Across south-east Asia we see the same, to a greater or lesser degree. I am not suggesting that we should try to replicate the south-east Asian model in the West.

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Indeed I am not even suggesting that it would be a good thing. I am saying that before we condemn gender in the name of equality, we should recognise a simple rule: Gender is not the problem. Trying to deny it exists is. Also published on Medium.Current adaptations[ edit ] In most non-naval military or paramilitary organizations, the various grades of sergeant are non-commissioned officers NCOs ranking above privates and corporalsand below warrant officers and commissioned officers.

The responsibilities of a sergeant differ from army to army. There are usually several ranks of sergeant, each corresponding to greater experience and responsibility for the daily lives of the soldiers of larger units. Sergeants are usually team leaders in charge of an entire team of constables to senior constables at large stations, to being in charge of sectors involving several police stations.

In country areas, sergeants are often in charge of an entire station and its constabulary.

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Senior sergeants are usually in specialist areas and are in charge of sergeants and thus act as middle management. The ranks are equivalent to each other and the Royal Australian Navy rank of petty officer.

Although the rank insignia of the RAAF rank of flight sergeant Flt Sgt and the Australian Army rank of staff sergeant SSgt are identical, flight sergeant in fact outranks the rank of staff sergeant in the classification of rank equivalencies. The Australian Army rank of staff sergeant is now redundant and is no longer awarded, due to being outside the rank equivalencies and the next promotional rank is warrant officer class two.

The insignia of an Australian police sergeant The rank of sergeant exists in all Australian police forces and is of higher ranking than a constable or senior constable, but lower than an inspector. The sergeant structure varies among state police forces, generally two sergeant ranks are commonly classed as non-commissioned officers: Sergeant Sgt three chevrons ; and Senior sergeant Sen Sgt three chevrons, crown surmounted by a laurel leaf South Australia Police has the additional rank of brevet sergeant two chevrons below an inverted arrow head which is an authorization for a temporarily higher rank.

A brevet sergeant is less senior than a sergeant. New South Wales Police Force has the additional rank of incremental sergeant three chevrons and a crown. This is an incremental progression, following appointment as a sergeant for seven years. An incremental sergeant rank is less senior than a senior sergeant but is more senior than a sergeant.

Upon appointment as a sergeant or senior sergeant, the sergeant is given: Within the New South Wales Police Forcesergeant is a team leader or supervisory rank, whilst the rank of senior sergeant is a middle management rank with coordination responsibilities over human and physical resources.

Army[ edit ] Sergeant Sgt French: Its naval equivalent is petty officer 2nd class French: It is senior to the appointment of master corporal and its equivalent naval appointment, master seamanand junior to warrant officer and its naval equivalent, petty officer 1st class. In army units, sergeants usually serve as section commanders; they may often be called to fill positions normally held by warrant officerssuch as platoon or troop warrant, company quartermaster sergeantchief clerketc.

The rank insignia of a sergeant is a three-bar chevron, worn point down, surmounted by a maple leaf. Likewise, a sergeant-major including regimental sergeant-major is not a sergeant rank, but an appointment held by a master warrant officer or chief warrant officer.

Sergeants generally mess and billet with warrant officers, master warrant officers, and chief warrant officers, and their naval counterparts, chief petty officers and petty officers. Historically, the rank of sergeant was severely downgraded after unification of the three services in An army sergeant before unification was generally employed in supervisory positions, such as the second in command of a platoon-sized unit i. Except in the province of Quebec and in the Royal Canadian Mounted Police, the insignia for a police sergeant is a three chevrons, worn point down.

Staff sergeants rank above sergeants and are responsible for a unit or team within a station or division. The insignia for a staff sergeant is three chevrons, worn point down surmounted by a royal crown. In the Royal Canadian Mounted Police, the insignia for a sergeant is three chevrons, worn point down surmounted by a royal crown which is the insignia of a staff sergeant in other Canadian police forces.

The insignia of a staff sergeant in the Royal Canadian Mounted Police is four chevrons worn point up.

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